spiritual warmth from the same Divine Sun, the Lord. Thus, truly and literally, do we "in Him live, move, and have our being."
It is, therefore, an error to call man's soul or mind "a spark of the Divine Fire." This would be to make man Divine; for his soul is a part of himself, and, therefore, if his soul were "a spark of the Divine Fire," a part of himself would be absolutely Divine: and as whatever is Divine is infinite, then his soul or mind would be infinite—which is contrary to the fact. This error arises from not distinguishing between the container and the thing contained, between the recipient and the thing received. As well might it be said that the earth is a part of the sun which warms it, or that the eye is a part of the light which enlightens it, as that the soul is a part of God or a "spark of the Divine Fire." The earth and the eye are mere recipients. So man's soul or mind is a mere recipient, merely a spiritual organization, so constructed as to be capable of receiving and being vivified by the spiritual light and warmth, which are ever flowing into it from the Divine Sun, that is, God. Of ourselves, therefore, we have no light or love, neither thoughts nor feelings,—just as the earth has of itself neither heat nor light, nor, without them, any ability to produce. We must be ceaselessly acted upon by the rays of the "Sun of Righteousness," or our minds can bring forth neither the flowers of poetry nor the fruits of good and useful actions.
These first principles being laid down, let us now make application of them to the writer of whom we have been speaking. We have described the various faculties constituting the mind of Shakspeare,—fancy,
